Truscott also gets to explain why animal analogies are inadequate through progeny-eating gerbils. It is a bracing, uncomfortable, rewarding show. Is it funny, though? That depends on how you look at it.

The topic of “women in comedy” is endlessly controversial. Where are the women? Are there enough of them? Are women even funny?

British-American author Christopher Hitchens famously stated in Vanity Fair in 2007: they are not. Those that were funny, he conceded, were mostly “hefty or dykey or Jewish,” therefore practically men themselves.

Coming to this question from a performance studies viewpoint – as opposed to being an expert in stand-up comedy like Hitchens – the question seems almost otherworldly. Let me explain.

Origins of performance art

In the second half of the 20th century, artists’ interest in real time, real space, real human bodies, real human presence and real human experience resulted in the development of what we call “performance art”: art inextricably linked to the artist physically producing it.

Marina Abramović, The Artist Is Present, 2010. (Andrew Russeth)

The practice originated in the visual arts scene of 1950s and 1960s America. In Europe, slightly later, it became known simply as “performance”, while in the UK, once it reached theatre artists in the 1980s and 1990s, it became known as “live art” (from art historian RoseLee Goldberg’s seminal history of performance art).

Performance art encompasses a wide range of practices but the two people that defined the term, almost to the point of cliche, are Japanese artist Yoko Ono and Serbian-born artist Marina Abramović. In the 1960s and 1970s, they let the presence of their own body make the artistic statement: Ono letting the spectators cut up her clothing in Cut Piece (1965); Ono and Lennon protesting the Vietnam War in a bed-in (1969); Abramović letting gallery visitors use various sharp objects, knives and a gun on her body in Rhythm 0 (1974); or leaning into a bow and arrow in Rest Energy (1980).

Performance art allowed feminist female artists to effectively challenge that standard object of representation in art – the female body. A living, breathing, talking, reacting woman could subvert, challenge, deconstruct the idealised notion of women as passive objects of beauty and desire. She could challenge the audience with her realness, and raise such taboo issues as menstruation, ageing, or sexual identity. The history of female art and the history of performance art are inextricably intertwined.

The vocabulary of performance developed by female artists emphasised solo performance, a strong element of autobiography or personal experience, veiled social critique, and interaction with the audience. Sort of like comedy, you see, apart from not being funny.

Except that it often is. It is no wonder that many women in this year’s MICF are performance artists, not career comediennes – the impulse behind these two forms is similar, and so is their flavour of humour. As Bryony Kimmings said last year in the London Evening Standard:

Women are funnier because we suffer more.

Consider Marina Abramović’s video work, in which she manically brushes her hair for 50 minutes, repeating the titular phrase, “Art must be beautiful. Artist must be beautiful”. If you don’t hear the sarcasm, you’re missing the point of the work. It is the same flavour of barbed sarcasm that Adrienne Truscott uses when she opens her comedy show with a bona fide rape joke, and stands in front of us naked from the waist down.

The vulnerability of their bodies is an angry statement, but this angry vulnerability is almost defining of women’s life. It does not preclude humour.

Bryony Kimmings

This strategy of escalating the sexualisation of the female body until it is funny also appears in Bryony Kimmings’ Sex Idiot at MICF where she performs a long interpretive dance sequence that mimics sexual intercourse.

Bryonny Kimmings in Sex Idiot. (MICF)

Sex Idiot is an autobiographical journey through Kimmings’ relationship history while she is trying to inform previous partners of her positive STI test. It has that familiar emotional tone of self-deprecation, melancholy and wise acceptance – again, tone less akin to a mating call than to cotton-picking songs of American slaves.

It is also funny, outrageously so. But it is an emotionally complex humour: as Kimmings creates ever more hilarious performance artworks to honour each one of her previous relationships, we laugh at her disappointments, her poor choices, her wasted opportunities, her misapplied bravado. It is a journey that ends rewardingly, in rich introspection.

It is a joint endeavour between Kimmings and her 11-year-old niece Taylor, in which they try to develop an appropriate role-model for tween girls. The show is emotionally hard-hitting in unexpected ways. It juxtaposes Taylor’s innocent preteen imagination with Kimmings’ adult protectiveness and cynicism, and it is sometimes very funny, and sometimes heart-wrenching.

Nothing like a dry treatise in sexualisation of children, it left everyone in the audience sobbing quite unashamedly. It is a powerful example of how the emotional nuance of feminist performance can deliver a deeply felt social analysis.

Australian academic Germaine Greer famously accused female artists of exhibitionism and narcissism. This is not so different from accusing women comics of only talking about vaginas and men. Vanity Fair may be right to say that, until very recently, all female comedy could be divided into two camps: self-deprecating or men-hating. But, to some extent, this should be a self-resolving problem.

As Gloria Steinem pointed out, feminism is inextricably related to telling stories women can recognise as being about themselves.

When talking about rape, promiscuous women and the sexualisation of children stops being a rebellious act, feminist performance will naturally move on.

About

Just like, according to Debussy, music is the space between the notes, so is meaning the space between the signs. Here on Guerrilla Semiotics you will find notes and counter-notes on words, images, sounds and space, and what the mind makes of it all, regardless of whether it is theatre, dance, film, graphic novel, or a city that we are talking about.